Chuvash origin of the people according to the new version. Appearance of the Chuvash: characteristics and features

Chuvash (Chuvash. chăvashsem) - Turkic people, the main population of the Chuvash Republic (Russia). The number is about 1.5 million, of which 1 million 435 thousand in Russia according to the results of the 2010 census. Approximately half of all Chuvash living in Russia live in Chuvashia, the rest live in almost all regions of Russia, and a small part - outside Russian Federation, largest groups in Kazakhstan, Uzbekistan and Ukraine.
According to recent studies, the Chuvash are divided into three ethnographic groups:
riding Chuvash (viryal or turi) - northwest of Chuvashia;
middle-low Chuvash (anat enchi) - northeast of Chuvashia;
lower Chuvashs (anatri) - south of Chuvashia and beyond;
steppe Chuvashs (khirti) - a subgroup of grassroots Chuvashs identified by some researchers living in the southeast of the republic and in adjacent regions.

Traditional clothing clearly reflects historical development, social and natural conditions existence, aesthetic preferences, as well as ethno-group and ethnoterritorial features of the Chuvash people. The basis of women's and men's clothing was a white kĕpe shirt.
It was made from one piece of hemp (grained) canvas, folded in half and sewn along the longitudinal line. The sides were closed with straight inserts and wedges, expanding the silhouette of the shirt down. Straight and narrow sleeves 55-60 cm long were sewn in at a right angle and complemented by a square gusset.

Women's shirts had a height of 115-120 cm and a central chest slit. They were ornamented with embroidered patterns on both sides of the chest, along the sleeves, along the longitudinal seams and along the hem. The contour of the patterns was made with black threads, red prevailed in their colors, green, yellow and dark blue were additional. The main patterns were breast rosettes kĕskĕ or rhomboid suntăkh figures (pushtĕr, kÿnchĕk, kĕsle) made of red homespun or chintz ribbons.
Men's shirts had a height of 80 cm and were more modestly ornamented. The right-sided chest incision was distinguished by stripes of an embroidered pattern and red ribbons, as well as a triangular red patch.

IN late XIX century in the lower group of anatri, shirts made of colored homespun canvas ulach in blue or red check spread. They were decorated with chintz stripes on the chest and shoulders, and along the hem - 1-2 frills of colored factory-made fabric or colored homespun canvas. Over the shirt they tied an apron chĕrçitti - ornamented, made of white canvas or colored, made of red, blue, green motley. Riding Chuvashs wore a white sappun apron with a bib, decorated with patterns on the hem.
They girded with 1-2 pizikhkhi belts and covered the back of the figure with pendants different kind: ancient ornaments made of pipes and black fringe hÿre, embroidered accessories sară, on the sides - paired pendants yarkăch. Until the 20th century, the Chuvash had a special type of swing ritual clothing such as a traditional robe - a white straight-backed shupăr. It was distinguished by long narrow sleeves and rich ornamentation with a combination of embroidery and appliqué at the top, along the sides and along the hem. An obligatory accessory for women's and men's clothing was white yĕm pants with a wide step, ankle-length or higher.

Festive and ritual headdresses are varied and decorative. The girls wore rounded tukhya hats, decorated with beaded embroidery and silver coins. married women they necessarily covered their heads with a surpan - a white strip of thin canvas with ornamented ends that went down to the shoulder and along the back. On ordinary days, a similar in shape, but narrower puç tutri (or surpan tutri) headband was tied over the surpan, and on holidays - an elegant khushpu headdress, which was distinguished by rich coin decoration and the presence of a vertical back part. In terms of shape, 5-6 local types of khushpu can be distinguished: cylindrical, hemispherical, rounded with a small top, like a high or low truncated cone, as well as a tight-fitting hoop.

A single ensemble with elegant headdresses was made up of jewelry made of coins, beads, beads, corals and cowrie shells. They had an iconic, functional and aesthetic value, differing in female and girlish, and according to the location on the figure - in the head, neck, shoulder, chest, waist.

Outerwear and footwear
As demi-season clothes, empty dressing gowns, săkhman caftans were used, for winter - fitted fur coats kĕrĕk, for long trips they wore long voluminous sheepskin coats or straight-backed cloth chapan. Men's hats did not differ in variety: there were cloth hats with fields, fur hats çĕlĕk.

Casual shoes were bast shoes woven from lime bast (çăpata), which the riding Chuvash wore with black cloth onuchs, and the grassroots - with white woolen or cloth stockings (tăla chălha). Festive shoes were leather boots or shoes, in the riding group - high boots in an accordion. From the end of the 19th century, high lace-up leather boots for women began to appear. White, gray and black felt boots served as winter shoes.
Like most peoples of the Volga region, children's clothing was similar to adult clothing, but did not have rich ornamentation and iconic decorations.

Since the 1930s, traditional clothing has been replaced by urban clothing everywhere. However, in the rural environment, national complexes are preserved to this day almost everywhere, especially in remote areas. They are mainly used as festive and ceremonial clothing, as well as in folklore and stage activities. The traditions of the folk costume are developed in the work of many folk craftsmen and artists, in the work of folk art craft enterprises.

Modern fashion designers do not reconstruct the traditional outfit, but create image costumes based on associative representations and the study of museum originals. They strive to understand the origin and meaning of patterns, to preserve the value of handicraft and natural materials. The most active and talented ones participate in prestigious contemporary fashion competitions at the regional and Russian levels.

Rural craftsmen make festive costumes for national weddings in villages and cities. These "updated" outfits sometimes use authentic khushpu headdresses and jewelry. They still retain their importance as the most important semantic, aesthetic and sacred center of the Chuvash costume.

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SOURCE OF INFORMATION AND PHOTO:
Team Nomads.
Official portal of the authorities of the Chuvash Republic
Brief Chuvash Encyclopedia
Ashmarin N. I. Bulgarians and Chuvashs - Kazan: 1902.
Ashmarin N. I. Ancient Bulgarians. - Kazan: 1903.
Braslavsky L. Yu. Orthodox churches of Chuvashia - Chuvash book publishing house. Cheboksary, 1995
Dimitriev V. D. Peaceful accession of Chuvashia to Russian state Cheboksary, 2001
Ivanov L. M. Prehistory of the Chuvash people
Ivanov V. P., Nikolaev V. V., Dimitriev V. D. Chuvash: ethnic history and traditional culture Moscow, 2000
Kakhovsky V. F. The origin of the Chuvash people. — 2003.
Nikolaev V. V., Ivanov-Orkov G. N., Ivanov V. P. Chuvash costume: from antiquity to the present / Scientific and artistic edition. - Moscow - Cheboksary - Orenburg, 2002. 400 p. ill.
Nikolsky N.V. A short course in the ethnography of the Chuvash. Cheboksary, 1928.
Nikolsky N.V. Collected Works. - In 4 volumes - Cheboksary: ​​Chuv. book. publishing house, 2007-2010.
Peoples of Russia: picturesque album, St. Petersburg, printing house of the Association "Public Benefit", December 3, 1877, art. 317
Petrov-Tenekhpi M.P. On the origin of the Chuvash.
Chuvash // Bashkortostan (Atlas). — M.: Design. Information. Cartography, 2010. - 320 p. — ISBN ISBN 5-287-00450-8
Chuvash // Peoples of Russia. Atlas of cultures and religions. — M.: Design. Information. Cartography, 2010. - 320 p. — ISBN 978-5-287-00718-8

Up to mid-eighteenth V. the Chuvash retained a folk (pagan) religion, in which there were elements adopted from the Zoroastrianism of the ancient Iranian tribes, Judaism of the Khazars, and Islam in the Bulgarian and Golden Horde-Kazan-Khan times. Chuvash ancestors believed in independent existence human soul. The spirit of the ancestors patronized the members of the clan, and could punish them for their disrespectful attitude.

Chuvash paganism was characterized by dualism, adopted mainly from Zoroastrianism: belief in the existence, on the one hand, of good gods and spirits, led by Sulti Tura (the supreme god), and on the other, evil deities and spirits, led by Shuittan (devil) . The gods and spirits of the Upper World are good, those of the Lower World are evil.

The Chuvash religion reproduced in its own way hierarchical structure society. At the head of a large group of gods was Sulti Tura with his family. Apparently originally sky god Tura ("Tengri") was revered on a par with other deities. But with the advent of the “autocratic autocrat”, he already becomes Asla tura (Highest god), Sulti tura (Supreme god).
The Almighty did not directly interfere in human affairs, he controlled people through an assistant - the god Kebe, who was in charge of destinies human race, and his servants: Pulyohsyo, who appointed people's fate, happy and unhappy lots, and Pihampara, who distributed spiritual qualities to people, informed yumzy prophetic visions, who was also considered the patron saint of animals. In the service of the Sulti Tur there were deities whose names reproduced the names of the officials who served and accompanied the Golden Horde and Kazan khans: Tavam yra - a good spirit who sat in the sofa (chamber), Tavam sureteken - the spirit in charge of the affairs of the sofa, further: guardian, gatekeeper, kravchy and etc.

Funeral rites
The complex of memorial and funeral rites among the pagan Chuvash testifies to the developed cult of ancestors. The dead were buried with their heads to the west, a temporary monument made of a flat tree in the form of a figure was erected on the grave (salam yupi - “farewell column”), in the autumn in yupa uyakh (“month of a pillar, monument”), an anthropomorphic yupa was erected on the grave of the deceased during the past year - a monument made of stone or wood - male - oak, female - linden. The commemoration of the Chuvash-pagans was accompanied by ritual songs and dances to the bubble (shapar) or bagpipes (kupas) to propitiate the deceased, to make him a pleasant stay in the grave; Scientists (A. A. Trofimov and others) found out that the funeral and memorial rituals of the Chuvash, the construction of cemeteries (masar) with an indispensable bridge laid across a stream or ravine (a bridge for crossing into the world of ancestors), and the construction of grave monuments yupa in the form of a pillar (an act of the creation of the universe), kindling a fire-bonfire during funerals and commemorations (where they threw not only sacrificial food, but also embroidered headdresses surpans, decorations alka, ama, etc.), finally, the compositional and figurative structure of cult sculptures have a more than expressive connection with the ethnic groups of the Indo-Iranian cultural circle and are fully consistent with the teachings of Zara-Tushtra. Apparently, the main defining features of the pagan religion of the Chuvash were formed by their ancestors - the Bulgarian-Suvar tribes - even during their stay in the territory Central Asia and Kazakhstan and subsequently, in the North Caucasus.

Evil deities and spirits were independent of Sulti Tur: other gods and deities and were at enmity with them. The god of evil and darkness Shuittan was in the abyss, chaos. Directly from Shuittan "descended":

Esrel is an evil deity of death that carries away the souls of people, Iye is a brownie and a bone breaker, Vopkan is a spirit that spreads epidemics, and Vupar (ghoul) caused severe illness, night suffocation, lunar and solar eclipses.

A certain place among the evil spirits was occupied by Ieroh, whose cult goes back to matriarchy. Iyoroh was a doll in the form of a woman. It was passed down from generation to generation through the female line. Iyoroh was the patron of the family.

The most harmful and evil deities were considered kiremeti, who "dwelled" in every village and brought people countless misfortunes (illness, childlessness, fires, droughts, hailstorms, robberies, disasters from landowners, clerks, puyans, etc.). kiremeti allegedly turned the souls of villains and oppressors after their death. The very name kiremeti comes from the Muslim cult of saints "karamat". Each village had at least one kiremetischa, there were also kiremeti common to several villages. The place of sacrifice of the kiremeti was fenced off, a small building was built inside with three walls, facing the open side to the east. The central element of the kiremetishche was a lonely standing old, often withered tree (oak, willow, birch). A feature of the Chuvash paganism was the tradition of propitiating both good and evil spirits. Sacrifices were made by domestic animals, porridge, bread, etc. Sacrifices were made in special temples - places of worship, which were usually arranged in forests and were also called ki-remets. They were looked after by machaurs (machavar). They, together with the leaders of prayers (kelepusyo), performed rituals of sacrifices and prayers.

Well-being in the family and household was ensured by khertsurt - a female spirit, a whole family of guardian spirits of domestic animals lived in the barnyard.

All outbuildings had patron spirits: keepers of the cage (koletri yra), cellar (nukhrep husi), guardian of the barn (avan kyotusyo). The malevolent spirit iye huddled in the bath - a kind of house-bone-breaker.
The “afterlife” was presented to the pagan Chuvash as a continuation of earthly life. The “welfare” of the dead depended on how generously their living relatives served at the wake.

Materials taken from the book:
"Chuvash. Ethnic history and traditional culture."
Authors compilers: V. P. Ivanov, V. V. Nikolaev,
V. D. DMITRIEV Moscow, 2000.

The traditional beliefs of the Chuvash are a mythological worldview, religious concepts and beliefs coming from distant eras. The first attempts to consistently describe the pre-Christian religion of the Chuvash belong to K.S. Milkovich (late 18th century), V.P. Vishnevsky (1846), V.A. Sboev (1865). Materials and monuments related to beliefs were systematized by V.K. Magnitsky (1881), N.I. Zolotnitsky (1891) Archbishop Nikanor (1910), Gyula Messaros (translated from the Hungarian edition of 1909. Made in 2000), N.V. Nikolsky (1911, 1912), N.I. Ashmarine (1902, 1921). In the second half of the 20th - early 21st centuries. a series of works devoted to the traditional beliefs of the Chuvash appeared.

The beliefs of the Chuvashs belong to the category of those religions that are called the religion of sacrifice, according to researchers who go back in their origins to the first world religion - ancient Iranian Zoroastrianism. Christianity, Islam were known to the ancient ancestors of the Chuvash already in the early stages of the spread of these two ...

Religions and beliefs

Before joining the Russian state, the Chuvash of the Ulyanovsk Volga region were pagans. In their paganism there was a system of polytheism with the supreme god ...

The Chuvash folk religion refers to the pre-Orthodox Chuvash faith. But there is no clear understanding of this belief. Just as the Chuvash people are not homogeneous, the Chuvash pre-Orthodox religion is also heterogeneous. Part of the Chuvash believed in Thor and now believe. This is a monotheistic faith. There is only one Torah, but in the belief of the Torah there is Keremet. Keremet is a relic of a pagan religion. The same pagan relic in the Christian world as the celebration of the new year and Shrovetide. For the Chuvash, keremet was not a god, but an image of evil and dark forces, to which they made sacrifices so that they would not touch people. Keremet in literal translation means "faith in (god) Ker". Ker (name of god) has (faith, dream).

Perhaps a part believes in Tengrianism, what it is is not completely clear. Tengrianism, in Chuvash tenker, actually means ten (faith) ker (name of god), i.e. "faith in the god Ker".

There was also a pagan religion with many gods. At the same time, each settlement, city had its main ...

Religious beliefs of the Chuvash people, their relationship with the religions of other peoples. The main types of religion. Historical forms of religious beliefs. Structure and functions of religion. Myths and beliefs of the ancient Chuvash. Folk religion, Chuvash gods and spirits.

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

In some cases, the Islamization of the majority of the inhabitants of a village was accompanied by tense relations in everyday life between the Chuvash who remained in Orthodoxy and those who converted to Islam. So, for example, the situation was in the village of Siushevo. Here in 1905 there were 50 households with Chuvashs who "fell away" into Mohammedanism and 20 households with Orthodox Christians. In particular, according to the testimony of the baptized Chuvash A.Z. Makarova: “For those who remained in Orthodoxy, it became difficult to live: on holidays they gave us public work, offended and beat our children, offended us with land, meadows. Coming back from church, we often…

Mass Christianization of the Chuvash was carried out in the first. floor. 18th century She met stubborn resistance from the peasants ....

conscious faith, which consists in the recognition by reason of the truth of something.

The difficulty in defining religion as a social phenomenon lies in the fact that it is traditionally viewed as a phenomenon human being and culture. Therefore, each thinker defined religion, based on their own views. So in I. Kant (1724 - 1804) religion is the guiding force: "Religion (considered subjectively) is the knowledge of all our duties as divine commandments", i.e. is not just a view of the world, but, in fact, strict requirements that regulate human life, indicate a person exactly how he should direct and distribute his efforts.

Russian religious philosopher and theologian S.N. Bulgakov (1871-1944) wrote in his work “Karl Marx as a Religious Type”: those highest and last values ​​which...

1. History of the Chuvash

Chuvash is the third largest indigenous ethnic group of the Volga-Ural region. Their self-name: Chavash.
The first written mention of the Chuvash people dates back to 1551, when, according to the Russian chronicler, the royal governors "led the Chuvash and Cheremis and Mordovians to the truth." However, by that time the Chuvash had already passed a long historical path.
The ancestors of the Chuvash were the tribes of the Volga Finns, who in the 7th-8th centuries mixed with the Turkic tribes of the Bulgars and Suvars, who came to the Volga from the Azov steppes. These tribes made up the main population of the Volga Bulgaria, which fell in early XIII century under the blows of the Mongols.
In the Golden Horde, and later in the Kazan Khanate, the Chuvash were among the yasak (tax) people and were ruled by the khan's governors and officials.
That is why in 1551 the Chuvash voluntarily became part of Russia and actively helped the Russian troops in mastering Kazan. On the Chuvash land, the fortresses of Cheboksary, Alatyr, ...

Ministry of Education of the Russian Federation

GOU VPO branch of the Volga-Vyatka Academy public service in Cheboksary

Department of Culturology
Essay
majoring in Finance and Credit
on the topic of:
"Religious beliefs and traditions of the Chuvash people"

Supervisor:

Cheboksary, 2010

Chuvashs………………………………………………………………………..5
Religious beliefs of the Chuvash people……………………………11
Religious beliefs of the Chuvash in modern times…………………….16
Conclusion………………………………………………………………………….18
References…………………………………………………………………19

Introduction
Religion is a phenomenon inherent in human society on ...

Bulatov A. B.

Parallels in the beliefs of the ancient Suvars and Chuvashs / ​​A. B. Bulatov, V. D. Dimitriev // Uchenye zap. ChNII. - Cheboksary, 1962. - Issue. 21. - S. 226-236.

Dimitriev V.D.

Parallels in the beliefs of the ancient Suvars and Chuvashs // Uchenye zapiski ChNII. - Cheboksary, 1981. - S. 226-236.

The article was written by V. D. Dimitriev based on extracts from the book “History of the Aghvans of Moses Kaghankatvatsi”, sent by A. B. Bulatov with some comments, which is why he is a co-author of the article. Published with minor corrections.

Among a number of other ethnographic factors, data on the origin of peoples can also be involved religious beliefs And family life, studying them in a comparative-historical aspect. To this end, we want to compare religion, family relationships Suvar (Savir) VII c. with Chuvash.

A valuable source about the religion and family life of the Suvars of the second half of the 7th century has been preserved. This is a book by an Armenian monk of the 10th century. Moses Kaghankatvatsi about…

Chuvash mythology and traditional religion - a complex of views, beliefs and cults of the Chuvash, which existed from the 9th-19th centuries. Separate features of the mythology and religion of the Chuvash are preserved in our time.

The traditional religion was called by the Chuvashs themselves "the custom of the old" (vattisen ...

The Chuvash call their old belief "the custom of the old" (vattisen ...

Style of existence, life, rituals - all this affects the appearance and behavior. The Chuvash live in the center of the European part of Russia. The characteristic traits of character are inextricably linked with the traditions of these amazing people.

The origins of the people

At a distance of about 600 kilometers from Moscow is the city of Cheboksary, the center of the Chuvash Republic. Representatives of a colorful ethnic group live on this land.

There are many versions about the origin of this people. It is most likely that the ancestors were Turkic-speaking tribes. These people began migrating west as early as the 2nd century BC. e. Seeking a better life, they came to the modern territories of the republic as early as the 7th-8th centuries and three hundred years later created a state that was known as the Volga Bulgaria. This is where the Chuvash came from. The history of the people could be different, but in 1236 the Mongol-Tatars defeated the state. Some people fled from the conquerors to the northern lands.

The name of this people is translated from Kyrgyz as “modest”, according to ...

Chuvash beliefs

The Chuvash are a Turkic-speaking people of the Volga region, numbering 1,842,346 people. Of these, more than 46% (906,922 people) live in the Chuvash Republic. In the population of the republic, the share of the Chuvash people is 67.8%, Russians 26.7, Tatars 2.7, Mordovians 1.4%. Most of the Chuvash live in Tatarstan, Bashkortostan, Kuibyshev, Ulyanovsk, Orenburg, Sverdlovsk, Perm regions, as well as in Ukraine and Kazakhstan.

In the Chuvash ethnos, three groups are distinguished: riding Chuvash (viryaly), grassroots (anatri) and middle grassland (anat enechi).

The Chuvashs, despite the presence of a significant Bulgar component in their culture, did not become Muslims. Part of the Chuvash, converted to Islam, Tatars. The rest of Islam accepted only the cult of Muslim saints and preachers revered in the Volga region, the prophet Pihampar, the god of fate Kepe, certain customs and religions. sayings.

Mass Christianization of the Chuvash was carried out in the first. floor. 18th century She met stubborn ...

Religions and beliefs

Before joining the Russian state, the Chuvash of the Ulyanovsk Volga region were pagans. In their paganism there was a system of polytheism with the supreme god Tur#259;. The gods were divided into good and evil. Each occupation of people was patronized by its own god. The pagan religious cult was inextricably linked with the cycle of agricultural work, with the cult of ancestors. The cycle of agrarian-magical rites began with winter holiday Surkhuri, then came the holiday of honoring the sun #199;#1233;varni (Slavic Maslenitsa), then the spring many-day feast of sacrifices to the sun, god and dead ancestors M#259;nkun (which later coincided with Christian Easter). The cycle continued Akatuy, the holiday of spring plowing and plow, before the start of spring sowing #199; After the sowing of bread, the lower Chuvashs celebrated Uyav. In honor of the new harvest, it was customary to arrange prayers of thanksgiving to the spirit of the keeper of the barn. From…

What facial features distinguish the Chuvash from other nations.

1. Chuvshi are smarter and Tatars are 1000%, so they are under our yoke,
2. slightly Mongoloid facial features, and so everything in the aggregate must be taken: both skin color and manner of communication
3. chubby a little slanted. I noticed when I was a shapushkare ;-)))
4. Chuvash and Russian are the same
5. Chuvashs are easy to distinguish from Russians. Chuvash (Volga-Bulgarian type) They combine a lot of ethnic characteristics taken from other peoples: Caucasians, Mari, Udmurts, partly Mordovians-Erzi, Slavs, but many of them look like typical Turks and mostly Mongolids, that is, representatives of the Ural type. There are not so many Caucasians, but they are found. The peoples closest in appearance are Kazan Tatars, Mari and Udmurts.
6. Sharply protruding Chuvashals
7. The Mongol invasion and the events that followed it (the formation and collapse of the Golden Horde and the emergence of the Kazan, Astrakhan and Siberian khanates, the Nogai Horde on its ruins) caused significant movements of the peoples of the Volga-Ural region, led to the destruction of the consolidating role of the Bulgarian statehood, accelerated the formation of individual ethnic groups of the Chuvash , Tatars and Bashkirs, In the XIV beginning of the XV century. , under oppression, about half of the surviving Bulgarian-Chuvash people moved to Order and Order, where the Chuvash daruga was formed from Kazan east to the middle Kama.
   The formation of the Chuvash people

   girl in national Chuvash costume

   Chuvash-(self-name Chavash); also includes peoples close to the main ethnic group: Viryal, Turi, Anatri, Anatenchi, a people with a total number of 1840 thousand people. The main countries of resettlement: Russian Federation - 1773 thousand people. , including Chuvashia - 907 thousand people. Other settlement countries: Kazakhstan - 22 thousand people. , Ukraine - 20 thousand people. , Uzbekistan - 10 thousand people. The language is Chuvash. Main religion Orthodox Christianity, the influence of paganism is preserved, there are Muslims.
   Chuvashs are divided into 2 groups:
   Upper Chuvash (viryal, turi) north and northeast of Chuvashia;
   Lower Chuvash (Anatri) south of Chuvashia and beyond.
   Sometimes there are meadow Chuvash (anat enchi) in the center and south-west of Chuvashia.
   Chuvash language. Is the only living representative of the Bulgaro-Khazar group Turkic languages. It has two dialects grassroots (screaming) and horseback (surrounding). Many Chuvash speak Tatar and Russian.
   Well, in fact, the answer to the question: Anthropological types of the Urals and the Volga region (Komi, Mordovians, Chuvashs, Bashkirs, etc.), occupying an intermediate position between Caucasoids and Mongoloids, in their morphological features are characterized by such a complex of features, which includes both Caucasoid , and Mongoloid features. They are characterized by medium and short stature, the pigmentation of the skin, hair and eyes is somewhat darker than that of the northern and central Caucasians, the hair is stiffer, with a predominance of a straight form, however, compared to the Mongoloids, the pigmentation is lighter and the hair is softer. The face is short, the protrusion of the cheekbones is medium and strong, but less than in the Mongoloid groups, the bridge of the nose is medium and low, the nose is short, often with a concave back, epicanthus is found.
   Most likely the word Chuvashaly is some kind of local dialect, I will be grateful if you explain what it is.
   The link is blocked by the decision of the project administration
   BY THE WAY
   Chapaev was born on January 28 (February 9), 1887 in the village of Budaika (now it is the territory of the city of Cheboksary), in a poor family. Erzya by nationality (erz. chapoms cut (log)). The ancestors of the Chapaevs went to the villages for hire, cut log cabins and finished houses. According to the version common in Chuvashia, Chapaev's nationality is Chuvash (Chuv. Chap handsomeness, beauty), in other sources Russian.

8. only shupashkars))
9. This is probably sad, but the peoples of the Volga region, the Chuvashs (Moksha and Erzya) and Kazan Tatars, according to epidemiological studies, do not differ from Russians living in the same places in terms of antigens of the main histocompatibility complex (HLA), while Russians living in other areas differ from Russians living in these republics.
   That is, the population is genetically homogeneous, but the language and culture are of course different.
   Therefore, it is not necessary to speak seriously about the physiognomic differences among the Chuvash. I can only say that the people from your kravs are very nice, even beautiful and good-natured.
10. Chuvash - national team, a mixture of EUROPE and ASIA. My mother was fair-haired, my father - with very dark hair (Pontic type). Both are Europeans.
11. I would not say that Russians and Chuvashs are the same. Now, let's sort it in descending order. From Caucasoid to Moggoloid of the peoples of the Volga region: Kershennr, Tatar-Mishrlr (62 Pontids, 20 CE, 8 Mongoloids, 10 sublapponoids), Mordva-Moksha (close to the Mishars not only in culture, but also in anthropology), Mordva-Erzya, Kazanla ( Kazan Tatars), Chuvash (11 - pronounced Mongoloids, of which 4% are pure, 64 are transitional between Mongolids and Caucasoids, with a preponderance of Euro-, 5% - sublapponoids, 20% - Pontids (among the grassroots), CE, Baltids
12. On my father’s side, I’m a Chuvash, so if my grandmother had Asian features, then my grandfather had a European face ..
13. I didn't see Chuvash. Maybe Chapaev is a Chuvash?
14. no

Chuvash ( self-name - chăvash, chăvashsem) is the fifth largest people in Russia. According to the 2010 census, 1 million 435 thousand Chuvash live in the country. Their origin, history and peculiar language are considered very ancient.

According to scientists, the roots of this people are found in the most ancient ethnic groups of Altai, China, and Central Asia. The closest ancestors of the Chuvash are the Bulgars, whose tribes inhabited a vast territory from the Black Sea to the Urals. After the defeat of the state of Volga Bulgaria (14th century) and the fall of Kazan, part of the Chuvash settled in the forest regions between the Sura, Sviyaga, Volga and Kama rivers, mixing there with the Finno-Ugric tribes.

The Chuvash are divided into two main sub-ethnic groups according to the course of the Volga: riding (viryal, turi) in the west and northwest of Chuvashia, grassroots(Anatari) - in the south, in addition to them, in the center of the republic, a group is distinguished middle-level (anat enchi). In the past, these groups differed in their way of life and material culture. Now the differences are more and more smoothed out.

The self-name of the Chuvash, according to one version, directly goes back to the ethnonym of a part of the "Bulgarian-speaking" Turks: *čōš → čowaš/čuwaš → čovaš/čuvaš. In particular, the name of the Savir tribe ("Suvar", "Suvaz" or "Suas"), mentioned by Arab authors of the 10th century (Ibn Fadlan), is considered by many researchers to be a Turkic adaptation of the Bulgar name "Suvar".

In Russian sources, the ethnonym "Chuvash" first occurs in 1508. In the 16th century, the Chuvash became part of Russia, at the beginning of the 20th century they received autonomy: since 1920 the Autonomous Region, since 1925 - the Chuvash Autonomous Soviet Socialist Republic. Since 1991 - the Republic of Chuvashia as part of the Russian Federation. The capital of the republic is the city of Cheboksary.

Where do the Chuvash live and what language do they speak?

The main part of the Chuvash (814.5 thousand people, 67.7% of the population of the region) lives in the Chuvash Republic. It is located in the east of the East European Plain, mainly on the right bank of the Volga, between its tributaries the Sura and the Sviyaga. In the west, the republic borders on Nizhny Novgorod region, in the north - with the Republic of Mari El, in the east - with Tatarstan, in the south - with the Ulyanovsk region, in the south-west - with the Republic of Mordovia. Chuvashia is part of the Volga Federal District.

Outside the republic, a significant part of the Chuvash live compactly in Tatarstan(116.3 thousand people), Bashkortostan(107.5 thousand), Ulyanovsk(95 thousand people.) and Samara(84.1 thousand) regions, in Siberia. A small part is outside the Russian Federation,

The Chuvash language belongs to Bulgar group Turkic language family and is the only living language of this group. In the Chuvash language, there is a riding ("okaying") and a grassroots ("poking") dialect. On the basis of the latter, literary language. The earliest was the Turkic runic alphabet, replaced in the X-XV centuries. Arabic, and in 1769-1871 - Russian Cyrillic, to which special characters were then added.

Features of the appearance of the Chuvash

From an anthropological point of view, most of the Chuvashs belong to the Caucasoid type with a certain degree of Mongoloidity. Judging by the research materials, Mongoloid traits dominate in 10.3% of the Chuvash. Moreover, about 3.5% of them are relatively pure Mongoloids, 63.5% belong to mixed Mongoloid-European types with a predominance of Caucasoid features, 21.1% represent various Caucasoid types, both dark-colored and fair-haired and light-eyed, and 5.1 % belong to sublaponoid types, with weakly expressed Mongoloid features.

From the point of view of genetics, the Chuvash are also an example of a mixed race - 18% of them carry the Slavic haplogroup R1a1, another 18% - Finno-Ugric N, and 12% - Western European R1b. 6% have a Jewish haplogroup J, most likely from the Khazars. The relative majority - 24% - carries haplogroup I, which is characteristic of northern Europe.

Elena Zaitseva

The Chuvash folk religion refers to the pre-Orthodox Chuvash faith. But there is no clear understanding of this belief. Just as the Chuvash people are not homogeneous, the Chuvash pre-Orthodox religion is also heterogeneous. Part of the Chuvash believed in Thor and now believe. This is a monotheistic faith. There is only one Torah, but in the belief of the Torah there is Keremet. Keremet is a relic of the pagan religion. The same pagan relic in the Christian world as the celebration of the new year and Shrovetide. For the Chuvash, keremet was not a god, but an image of evil and dark forces, to which they made sacrifices so that they would not touch people. Keremet when translated literally means “faith in (god) Ker”. Ker (name of god) has (faith, dream).

Perhaps a part believes in Tengrianism, what it is is not completely clear. Tengrianism, in Chuvash tanker, actually means ten(faith) ker(name of god), i.e. "faith in the god Ker".

There was also a pagan religion with many gods. Moreover, each settlement, city had its own main god. By the name of these gods were called villages, cities, peoples. Chuvash - sounds like Chuvash Syavash (Sav As literally means “ases (god) Sav”), Bulgars - in Chuvash pulhar ( pulekh-ar- literally means "people (god) pulekh"), Russ - Re-as(literally means “ases (god) Ra”), etc. In the Chuvash language, in the myths, there were mentions of pagan gods - Anu, Ada, Ker, Savni, Syatra, Merdek, Torah, Ur, Asladi, Sav, Pulekh, etc. These pagan gods identical with the gods of ancient Greece, Babylonia or Rus'. For example, the Chuvash god Anu (Babylonian – Anu), Chuv. Ada (Babylon. - Adad), Chuv. Torah (Babylon. - Ishtor (Ash-Torah), Chuv. Merdek (Babylon. Merdek), Chuv. Savni (Babylon. Savni), Chuv. Sav (Greek. Zeus -Sav- ace, Russian Savushka).

Many names of rivers, cities and villages bear the names of gods. For example, the river Adal (Volga) ( Ada-ilu means the god of Hell), the river Syaval (Tsivil) ( Sav-ilu- the god Sav), the river Savaka (Sviyaga) ( Sav-aka- meadows of the god Sav), the village of Morkash (Morgaushi) ( Merdek-ash- god Merdek), the city of Shupashkar (Cheboksary) ( Shup-ash-kar- the city of the god Shup), the village of Syatrakassy (street (of the god) Syatra) and much more. All Chuvash life is permeated with relics of pagan religious culture. To date, we do not think about religious culture, and religion in the life of modern man is not the first place. But in order to understand ourselves, we must understand the people's religion, and this is impossible without restoring the history of the people. In my small homeland (the village of Tuppai Esmele, Mariinsko-Posadsky district), Orthodoxy was forcibly adopted in the middle of the 18th century, which led to a decrease in the population of the village by 40%. The Chuvash have always been adherents of their antiquity and did not perceive the forcible imposition of another culture and religion.

An examination of folk religion reveals a layering of three kinds of religions:

• Monotheistic belief in the god Thor.
• An ancient pagan faith with many gods - Sav, Ker, Anu, Ada, Pulekh.
• Monotheistic faith Tengrism - faith in the god Tenker, nothing more than faith in the god Ker, which is possibly the result of the development of a pagan religion with the transformation into a monotheistic one with the god Ker.

In different parts of Chuvashia and the Russian Federation, there are relics of these types of religion, respectively, rituals differ and there is cultural diversity. Moreover, this diversity is also accompanied by linguistic diversity. Thus, there are prerequisites for the assumption that this diversity is due to the influence different cultures or peoples. But as historical analysis has shown, this assumption is wrong. In fact, such a diversity is due to the fact that only one culture, one people, but different tribes of this people, who went through a different historical path, participated in the ethnogenesis of the Chuvash people.

The ancestors of the Chuvash are the Amorites, the biblical people, three or four waves of migration of the Amorites in different eras settled on the middle Volga, having gone through different historical paths of development. To understand the history of the Chuvash, it is necessary to trace the history of the Amorites from the 40th century BC. before 10 AD In 40 BC our ancestors - the Amorites lived in the territory of western Syria, from there, for almost 5 thousand years, the Amorites settled around the world, spreading their pagan faith and culture, which was at that time the most progressive. Amorite is considered a dead language. Until the beginning of our era. on the vast Eurasian continent, two main religions dominated - Celtic-Druidic and pagan. The carriers of the first were the Celts, the carriers of the second were the Amorites. The border of the distribution of these religions passed through Central Europe - the Druids dominated to the West, to the east up to the Pacific and Indian Ocean - the pagans.

Modern Chuvash culture and language is the result of thousands of years of history of the Amorite people, whose descendants are the Chuvash people. The history of the Chuvash is very complex and varied. There are many hypotheses and theories of the origin of the Chuvash, at first glance, the opposite. All historians agree that the Savirs (Suvaz, Suvars) were the ancestors of the Chuvash. Many historical documents speak of this people, but geographically located in all parts of the Eurasian continent - from the Barents Sea to the Indian Ocean, from the Atlantic to the Pacific Oceans. The modern Russian spelling of the name of the people is Chuvash, and the self-name of the people is savash, which consists of two parts Sav and ash. The first part denotes the name of the god, the second part denotes the type of people - Ases. (You can read about aces in detail in the Scandinavian epic). In the Chuvash language, the sound is often With is replaced by w. Thus, the Chuvashs always considered themselves subjects of the god Sav or the Chuvashs can be called Sav Ases. Often these myths mentioned words that were not used in ordinary life. Coming home, I asked my father the meaning of these words and why they are not used now. For example, rotatkan, as the father explained, this old Chuvash word means squirrel, in the modern Chuvash language the word paksha is used. Spanecappi was a native of the Chuvash from the Mari Trans-Volga, where, probably, ancient Chuvash words and pagan myths were preserved. For example, the ancient Chuvash word meshkene, meaning slave, also does not occur in modern language, but was used in ancient Babylon and is also an Amorite word. In conversation, I did not meet this word, but heard only from the lips of Spanecappi.

Spanecappi told myths about a world tree with two peaks, an owl sits on one peak, an eagle sits on the other, how a sacred spring is located at the roots of this tree, runs along the branches rotatkan and gnaws the leaves kachaka. The top of the tree rests on the sky. (In our village on Cape Tanomash there is such a tree, a sacred spring beats at the roots.) God lives in the sky Anu, people, animals live on the ground, and reptiles underground. This myth is very similar to the Scandinavian epic. It's also called a squirrel rotatkan. World tree - ash ikctorsil, if translated from the Chuvash language, then this literally means - two-peak.

Spanecappi told about the hero Chemen, having matured, I began to look for historical prototype hero Chemen and came to the conclusion that this is the commander Semen, after whom the city of Semender was named.

Spanecappi told about the hero (I don’t remember the name), who performed feats, traveled underworld, where he fought and defeated various monsters, traveled to the heavenly world to the gods and competed with them. I remembered all these myths a few decades later, when I read about the exploits of Gilgamesh from Mesopotamian mythology, they were so similar.

But I always had a question to which I could not find an answer, why the Chuvash do not have a full-fledged pagan epic. The study of historical material, reflection led me to the conclusion that this is the result of a complex history of the people. Tales, myths and legends told to us in childhood by Spanecappi were much richer than those recorded and printed in books. But these myths are characteristic only for the Chuvash of the Mari Trans-Volga, who differed from the rest of the Chuvash, both in mythology, language, and in appearance- fair-haired and tall.

Attempts to understand, reflection and study of historical material allowed me to come to certain conclusions, which I want to state here.

The modern Chuvash language contains a large number of Turkic words from the Bulgar language. In the Chuvash language, there are often two words in parallel that have the same meaning - one from the Turkic, the other from the ancient Chuvash. For example, the word potato is denoted by two words - sier ulmi (Chuv) and paranka (Turks), a cemetery - syava (Chuv) and masar (Turks). Appearance a large number Turkic words are due to the fact that when the Bulgars accepted Islam, part of the Bulgars refused to accept Islam and remained in the old religion, and mixed with the pagan Chuvashs.

Many researchers attribute the Chuvash language to the Turkic language group, I do not agree with this. If the Chuvash language is cleared of the Bulgar component, then we will get the ancient Chuvash language, which will turn out to be the Amorite language.

Here I want to give my point of view about the history of the Chuvash, which begins in the 40th century BC. In 40 BC the ancestors of the Chuvash Amorites lived in the territory of modern western Syria. (Remember the mention of frescoes in Syria). From the 40th century BC Amorite tribes begin to intensively settle around the world. There is information about the migration of the Amorites in the 40th century BC. to the west, to the north of Africa, where they, together with the Luvian tribes, participated in the formation of the first Egyptian kingdoms.

In the 30th century BC. the following Amorite tribes called Carians(the main god of the Ker tribe) invaded the Mediterranean, settled the islands of the Mediterranean, part of the Balkan Peninsula and the Etruscan tribe (Ada-ar-as - means the people of the god Hell) - part of modern Italy. There are common elements of the culture of the Etruscans and the Caucasian Savirs. For example, the Etruscans have a ritual fight of warriors (gladiators) over the grave of the deceased, among the Savirs - a ritual fight of relatives on swords over the deceased.

In the 16th century BC. next Amorite tribe Thorians(who are called the northern Greek tribe, the main god is Thor) invaded the north of the Balkan Peninsula. All these tribes together with the Indo-European tribes (Pelasgians, Achaeans) participated in the creation of the Cretan, Greek and Roman civilizations with pagan religion and culture. Scientists are still struggling to figure out the Cretan script. Last year, the Americans came to the conclusion that Cretan writing is a variation of Greek. But in fact it is one of the varieties of the Amorite script and is written in the Amorite language.

Between the 30th and 28th centuries B.C. Amorite tribes migrated east, passed through Mesopotamia without stopping, where there was a strong Sumerian state, moved further east and reached northwestern China. Arriving in the Tufyanskaya depression, they created the civilization of the Turfyansky chamois (Turkhan syere), populated Tibet. These same Amorites captured the entire territory of China, created the first Chinese state and the first royal dynasty in China, ruled for about 700 years, but were then overthrown. The Amorites who arrived differed in appearance from the Chinese - tall, fair-haired. Subsequently, the Chinese, having come to power, decided to oust the memories of the rule of the aliens from memory, it was decided to destroy all references to the rule of the Amorites. Already in later times in the 14th century BC. the Amorites were forced to leave the Turfian depression. Due to tectonic movements (new mountain building), the appearance of northwestern China changed, the depressions were flooded. The Amorites migrated to the north - to Siberia, to the West - to Altai, and to the south. Centuries later, after the cessation of tectonic movements, the Amorites again settled northwestern China and already at the beginning of our era they came to Europe as part of an alliance of tribes called the Huns, leading role Savirs occupied this alliance. The Huns brought a faith - Tengrianism, which is the development of the pagan religion of the Amorites and its transformation into a monotheistic one, where there was one god Tenker (Ten-ker - from the Chuvash means the god Ker). Only part of the Savirs settled on the middle Volga, where the Amorites of the first wave of migration, who came from Mesopotamia, already lived, part went to Western Europe.

In the 20th century BC. a more powerful flow of Amorite migration was directed again to the east. Under the onslaught of this migration, the weakened Sumerian-Akkadian state fell. Arriving in Mesopotamia, the Amorites created their own state with the capital Babylon. Before the arrival of the Amorites, there was only a small village on the site of Babylon. But the Amorites did not destroy the Sumerian-Akkadian cultural heritage; as a result of the synthesis of the Sumerian-Acadian and Amorite cultures, a new one emerged - the Babylonian culture. The first Amorite kings took Akkadian names for themselves. Only the fifth Amorite king took the Amorite name - Hamurappi, which is translated from Chuvash as "the elder of our people." Writing, correspondence was conducted in the Akkadian language, akin to Amorite. Therefore, documents in the Amorite language are practically not preserved. In the modern Chuvash language, culture, there is a lot in common with the Amorite culture and the language of Babylonia from the 20th to the 10th century BC. In the 10th century BC. The Amorites were forced out of Mesopotamia by the more warlike Aramean tribes. The departure of the Amorites from Mesopotamia is associated with a change in the culture and economic structure of the region, a change in diet, etc. For example, the Amorites brewed beer; with their departure, brewing was replaced by winemaking.

The Amorites went to the north - they settled the territory of the Caucasus and further to the north of the European plain and to the east - the Iranian highlands. On the European plain, the Amorites are mentioned by Herodotus (5th century BC) under the name Savromats (sav-ar-emet), which in literal translation from the Chuvash means “the people who believe (to the god) Sav”. Emet in the Chuvash language means a dream, faith. It was the Savromats, from my point of view, that made up the first wave of migrants, our ancestors, who settled on the Volga. The Savromats were pagans, the Savromats settled in the vast Eurasian territory. It was they who brought the names of rivers, mountains, and localities to the Eurasian territory, the meaning of which is now unclear. But they are understood from the Amorite language. Moscow (Me-as-kekeek - from Amorite “homeland of Ases (god) Me, kevek - homeland)”, Dnieper (te en-eper - “road of the country (god) Te”, eper - road), Oder, Vistula, Tsivil, Sviyaga, etc. The Amorite name is the Kremlin (Ker-am-el from the Amorite “sacred land (of the god) Ker”), the Slavic name of the fortress is detinets. The Chuvash of the Mari Trans-Volga, who differ from the rest of the Chuvash, may not have mixed with the Amorites of later migration to the Volga (Huns and Savirs) from other regions.

It is with this stream of Amorite migrants (sauromates) in Chuvash culture paganism is connected, but it was forced out of life by the Amorites of later and numerous streams of migration. Therefore, I learned Chuvash pagan mythology only from the lips of Spanekapi, who was originally from the Chuvash of the Mari Volga region, where the influence of later Amorite migrants did not affect.

The next wave of Amorite migrants who came to the Volga were the Huns, some of whom settled on the territory of kindred tribes, brought Tengrianism, and some went west. For example, a tribe called the Sueves, headed by the leader Cheges, went west and settled in the south of France and Spain, the Suevis later participated in the ethnogenesis of the French and Spaniards. It was they who brought the name Sivilla (Sav-ilu, meaning the god Sav).

The next wave of Amorite migration is the migration of the Savirs, who lived in the northern Caucasus. The Caucasian Savirs are identified by many as the Hunnic Savirs, but they probably settled in the Caucasus when forced out of Mesopotamia as early as the 10th century BC. By the time of the resettlement, the Savirs had already abandoned the pagan religion and adopted Christianity. The Savir princess Chechek (flower) became the wife of the Byzantine emperor Isaurus V, adopted Christianity and the name Irina. Later, after the death of the emperor, she became empress and actively participated in the canonization of Orthodoxy. In the Caucasus (the Chuvash name is Aramazi), the Savirs converted to Christianity in 682. The adoption of Christianity was forced, the king of all Savir Elteber (in Chuvash this title sounded yaltivar, literally from the Chuvsh means “perform customs”) Alp Ilitver cut down sacred trees and groves, destroyed idols, executed all the priests, made crosses from the wood of sacred trees. But the Savirs did not want to convert to Christianity. The disunited Savirs, with the adoption of a new religion, could not resist the Arab invasion after 24 goals in 706. Before the adoption of Christianity, the Savirs were a very warlike people, they constantly participated in wars with the Arabs, Persians and emerged victorious. The basis of the belligerence and courage of the Savirs was their religion, according to which the Savirs were not afraid of death, only warriors who died in battle with enemies fell into heaven in a divine country. With the adoption of Christianity, the psychology and ideology of the people changed. A similar process occurred with the Norwegians and Swedes (Vikings) after the adoption of Christianity.

Arabs with sword and fire passed through the country of the Savirs, destroying everything, especially destroying the Christian faith. The Savirs were forced to go north, settled from the Dnieper to the Volga and further to the Aral Sea. And a decade later, these Savirs created a new state - the Great Khazaria, which occupied the territory of the settlement of the Caucasian Savirs, Hunnic Savirs and their allies (Magyars). In the 9th century, a military coup took place in Khazaria, the military came to power with the Jews, Judaism became the state religion. After that, the state of Khazaria became an alien and hostile state for the Savirs, began Civil War. The Oguzes were called in to maintain power. Without the support of the population, Khazaria did not last long.

The invasion of the Arabs led to the fact that the Savirs moved away from the pagan religion due to the destruction of the priests who were in charge of customs, but the new Christian religion did not have time to gain a foothold among the people and took the form of a monotheistic religion of faith in the Torah. The last wave of migration was the most numerous. The migration of the Savirs from the Caucasus (from the mountains of Aramazi - from the Chuvash is translated as - “the land (am) of the people (ar) Ases (az)”) is said in myths. In the myth, the Chuvashs hurriedly left their places of residence along the Azamat bridge, which rested at one end against the Aramazi mountains, and at the other on the banks of the Volga. The Savirs, having migrated with an unsettled religion, forgot about Christ, but moved away from the pagan religion. Therefore, the Chuvash have practically no full-fledged pagan mythology. The pagan myths told by Spanecappi were probably introduced by the Amorites of the first wave of migration (Sauromates), and were preserved only in inaccessible areas, such as the Mari Trans-Volga region.

As a result of the mixing of the three streams of the descendants of the Amorites and the synthesis, they received the pre-Orthodox faith of the Chuvash. As a result of the synthesis of three waves of migration of the descendants of the Amorites (Sauromates, Savirs, Huns), we have a variety of language, differences in appearance, culture. predominance last wave migration over others led to the fact that paganism and Tengrism were practically forced out. Savirs from the Caucasus migrated not only to the Volga, a large group migrated and settled in the vast territory of modern Kiev, Kharkov, Bryansk, Kursk regions, where they created their cities and principalities (for example, the principality of Novgorod Siversky). Together with the Slavs, they participated in the ethnogenesis of Russians and Ukrainians. Back in the 17th century AD, they were mentioned under the name of stellate sturgeons. The Russian cities of Tmutarakan, Belaya Vezha (literally translated from the Chuvash - “land (of God) Bel”), Novgorod Siversky were Savir cities.

There was another wave of Amorite migration, at the turn of the two eras. This wave may not have led to the Amorites settling on the Volga. The Amorites went far to the north of the European continent - to the north of Russia and to Scandinavia under the name Svear, partly from Scandinavia they ousted the German tribes of the Goths, who crossed over to the continental part of Europe in the 3rd century AD. created the state of Hermanrich, which later fell under the onslaught of the Huns (Savirs). The Svears with the remaining Germanic tribes participated in the ethnogenesis of the Swedes and Norwegians, and the Svears on the European territory of Russia, together with the Finno-Ugric peoples, the Slavs, participated in the ethnogenesis of the Russian people of the north, in the formation of the Novgorod principality. The Chuvashs call Russians grown, which literally means “riding aces” (along the upper reaches of the Volga), and the Chuvashs call themselves aces who believe in the god Sav. It was the participation of the Savirs in the ethnogenesis of the Russian people that brought many Chuvash words into the Russian language - top (Russian) - vir (Chuv.), lepota (Russian) - lep (Chuv.), first (Russian) - perre (Chuv.) , table (Russian) - setel (Chuv.), cat (Russian) - sash (Chuv.), city (Russian) - map (Chuv.), cell (Russian) - kil (Chuv.), bull ( Rus.) - vykor (Chuv.), edge (Rus.) - upashka (Chuv.), mushrooms (Rus.) - uplyanka (Chuv.), thief (Rus.) - voro (Chuv.), prey (Rus.) ) - tuposh (Chuv.), cabbage (Russian) - kuposta (Chuv.), father (Russian) - atte (Chuv.), kush (Rus) - kushar (Chuv.), etc.

It should be noted about the invasion of the Amorites from the Iranian Highlands into India. This invasion took place in the 16th-15th century BC. The invasion may have taken place jointly with the Indo-European peoples, in history it is referred to as the Aryan invasion. With the advent of the Amorites, the weakened Harappan state fell and the newcomers created their own state. Amorites brought to India new religion and culture. In the Mahabharata, there is an early mention of the Savirs together with the Sinds. In ancient times, the Sindh territory was known under the name of Sovira. In the ancient Vedas, there are many words similar to the Chuvash, but modified. (For example, how the name of the city of Shupashkar was changed when Cheboksary was written in Russian). The sacred pillar is called yupa, among the Chuvash people it is also called yupa. The fifth book of the Vedas about biography is Puran (Puran from Chuvash - life), the book of Vedas Atharva about treatment from Chuvash means (Ut - Horvi, from Chuvash - protection of the body), another book of the Vedas is Yajur (yat-sior - earthly name).